Nick Routledge@nick_routledge
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At one level the Paradise gardening movement is aimed directly at questions such as these because it dares to mount a challenge to the whole sensory-intellectual tool-kit of the unhinged modern mind and the world it validates - a perceptual contractedness, an all-encompassing enchantment, an existential apostasy we co-operate unconsciously with, hypnotically with, and which we maintain with immense energy. If William Blake is indeed correct when he insists that what ails us is, “the Fall into Division”, a fracture between external realities and our inner life, between visible and invisible worlds, between the shell of our condition and the meaningfulness loaded into it, then in mythopoeic terms the state in which we live is one in which, as Rilke describes it, ‘the gods have withdrawn.’ Including etching of kneeling, naked, androgynous figure, raising arms before an apple tree and calligraphy: 'For the scriptures of our religion define our heaven. The Avalon Project. Lane County, OR.'
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At one level the Paradise gardening movement is aimed directly at questions such as these because it dares to mount a challenge to the whole sensory-intellectual tool-kit of the unhinged modern mind and the world it validates - a perceptual contractedness, an all-encompassing enchantment, an existential apostasy we co-operate unconsciously with, hypnotically with, and which we maintain with immense energy. If William Blake is indeed correct when he insists that what ails us is, “the Fall into Division”, a fracture between external realities and our inner life, between visible and invisible worlds, between the shell of our condition and the meaningfulness loaded into it, then in mythopoeic terms the state in which we live is one in which, as Rilke describes it, ‘the gods have withdrawn.’ Including etching of kneeling, naked, androgynous figure, raising arms before an apple tree and calligraphy: 'For the scriptures of our religion define our heaven. The Avalon Project. Lane County, OR.'

Alt-text cont... ...From this viewpoint, organizing religion’s paramount incoherence lies not in the strength of its robust attempts to recover the invisible foundations of culture but in what James Hillman clarifies as ‘its menace in how it proceeds.’ Where the ‘transcendent function’ in individuals may indeed mark a sublime aspiration, the forms of its sensibilities and the categories of its understanding remain, by and large, locked within a consensus of reality that does not as yet embody our magical bond with our immediate world and the One thread of meaning which unites us. But, as A.J. Muste observed, “there is no path to peace, peace is the path” and it is precisely the dynamic communion of path and peace that deep gardeners restore in an act of Reconciliation which heals the fracture ‘between’ interior and exterior landscapes, in the natural sequence of a concrete journey into Beauty’s deepest ground, Paradise-regained and, as N.O. Brown portrays it, ‘the return of the gods.’
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Alt-text cont... ...From this viewpoint, organizing religion’s paramount incoherence lies not in the strength of its robust attempts to recover the invisible foundations of culture but in what James Hillman clarifies as ‘its menace in how it proceeds.’ Where the ‘transcendent function’ in individuals may indeed mark a sublime aspiration, the forms of its sensibilities and the categories of its understanding remain, by and large, locked within a consensus of reality that does not as yet embody our magical bond with our immediate world and the One thread of meaning which unites us. But, as A.J. Muste observed, “there is no path to peace, peace is the path” and it is precisely the dynamic communion of path and peace that deep gardeners restore in an act of Reconciliation which heals the fracture ‘between’ interior and exterior landscapes, in the natural sequence of a concrete journey into Beauty’s deepest ground, Paradise-regained and, as N.O. Brown portrays it, ‘the return of the gods.’